Answer:
The following are some of the changes made by Conservative Judaism in
regular prayers:
* Birkhot HaShakhar - Morning Blessings
Three of the early morning berakhot were modified to praise God
for having created each individual in God's image, a free person
and a Jew, rather than the conventional version which express
gratitude for not having been created a woman, a slave or a
non-Jew. Details on this modification can be found in "Siddur Sim
Shalom - A Halakhic Analysis", Conservative Judaism, Vol.41(1),
Fall 1988.
Conventionally Birkhot HaShakhar contains a number of passages
describing sacrifices and offerings in ancient times which can
only be recalled, not carried out. Most of these passages are
deleted from the Silverman Siddur, and even more from Siddur Sim
Shalom. The sacrificial ritual in ancient times was construed as
means by which a Jew gained atonement for sin. After the
destruction of the Temple and the consequential end of sacrifices
there, the Jewish people were deprived of this means. To replace
the readings on sacrifices, modern Conservative prayerbooks cite
the talmudic teaching that deeds of loving-kindness now atone for
sin; they draw upon rabbinic tradition to emphasize teachings
about atonement and necessary behavior.
Texts that have been added to this part of the service include
Leviticus 19:2, 14-18, Avot de Rabbi Nathan, 11a and Tractate
Sukkah 49b.
* Al HaNissim and the State of Israel
An innovation in Conservative prayer books is a liturgical
response to the creation of the modern State of Israel. It was
felt that this should be made in a manner that is integral to the
fabric of the service; Such a liturgical model already existed: Al
HaNissim, which is added to the service on Purim on Chanukah. Thus
a new, third Al HaNissim was composed, adapting the language and
style of the standard Hebrew text to produce a text that is used
on Yom Ha'Atzmaut, Israel's Independence Day. A Torah and Haftarah
reading for this day is also indicated. In the Al Hanissim
prayers, Siddur Sim Shalom follows the text of Rav Amram Gaon,
emending the text which expressed gratitude for miracles "in other
times, at this season" to now read "in other times, and in our
day". This adds a basic theological dimension that miracles are
not confined to a remote and unavailable past.
* Sacrifices in the Amidah
"Siddur Sim Shalom" presents multiple alternatives for the Shabbat
Musaf, but the Orthodox version that explicitly prays for the
resumption of animal sacrifice in a rebuilt Temple is not one of
them. Instead, Siddur Sim Shalom adopts an innovation from "The
Shabbat and Festival Prayerbook" in the Musaf Amidah; it changes
the phrase na'ase ve'nakriv (we will present and sacrifice) to asu
ve'hikrivu (they presented and sacrificed). The petition to accept
the "fire offerings of Israel" is removed from the Amidah.
There are similar modifications in the Rosh Hodesh Amidah. "Siddur
Sim Shalom for Shabbat and Festivals" does not present multiple
services; it presents one musaf for Shabbat, for festivals, and
for Rosh Hodesh. Within each service, the reader is offered a
traditional text, as well as an alternative text which eliminates
mention of sacrifices. The traditional Y'hi Ratzon meditation
("May it be your will, Adonai our God, and God of our Ancestors,
that the Temple be restored in our day...") following the Musaf
Amidah is restored. This is also restored in Va'Ani Tefilati.
* Other changes in Musaf
Following a modification found in the siddur of Rav Saadiah Gaon,
the Hebrew word ba-olam (in the world) is added to the daily
prayer for peace at the end of the Amidah, making explicit the
traditional Jewish concern for universal peace. A prayer for the
welfare of the community, recited following the Torah service on
Shabbat, was modified to include a phrase commending those who are
devoted to helping rebuild the Land of Israel.
* Tahanun - supplications following the weekday morning Amidah
The earliest sources about saying Tahanun is from the Tosefta in
Berakhot; The Geonim viewed this section as optional, the contents
were flexible as well. In his Siddur Maimonides also makes it
clear that there are various customs and he is merely citing his
own custom. Originally this point in the service was considered
appropriate for the personal supplications of each individual, and
it still is. Over the years, however, certain stylized passages
were printed as the fixed text; these contain references to the
physical desolation of Jerusalem and statements of extreme
self-abasement. To reflect present reality, such statements have
been deleted, other passages have adapted or abridged, and brief
portions of supplications by Rav Amram and Rav Saadiah Gaon have
been added. These are closer to us in spirit than many passages of
later origin which were canonized by the printing press. One's own
prayers are appropriate, and traditional.
* Egalitarian Hebrew formulations
The language of liturgical formulas in Siddur Sim Shalom reflects
the reality that in many congregations both men and women
participate in the service. Some prayers include references to
both the patriarchs and the matriarchs. Passages designed for use
on Simchat Torah include texts appropriate for formally
designating women as well as men as honorees on that occasion. The
prayer on behalf of the congregation (recited after the Torah
reading on Shabbat) has been emended to reflect the fact that
women as well as men are members of the congregation. The Mi
Sheberakh prayers contain forms for both male and female readers.
The meditations prior to putting on the tallit and tefillin
provide masculine and feminine forms.
* Nahum, on Tisha B'Av
Tisha B'Av commemorates the days on which both the First and
Second Temples were destroyed. The conventional text (Nahum)
speaks of Jerusalem as "a desolate and vacant city", laid waste
and deserted. These lines no longer bear any relation to reality.
As such the new text recalls the tragedy of ancient times, over
which we mourn, and recalls the desolation of Jerusalem in the
past. It also speaks of a "Jerusalem rebuilt from destruction and
restored from desolation". It asks that all who mourn Jerusalem of
old rejoice with her now, and it prays for the peace of that city.
* Shoah (Holocaust) Remembrance
"Siddur Sim Shalom" (original version) adds many passages for Yom
HaShoah that can be added to any weekday service, as well as a
formal reading. Several pages of readings are included in the
supplementary section for addition to any of the services held on
that day, and are followed by a formal reading arranged for
responsive use. The section concludes with a Mourner's Kaddish
similar in structure to the one on Yom Kipur.
* Mysticism and Hasidism
A surprising mystical and Hasidic influence appears in Siddur Sim
Shalom, as is illustrated by the numerous additions to the prayer
book which originated in these movements. The blessing for the new
moon (kiddush levanah) appears at the end of the Sabbath liturgy.
Another mystical element is the Raza DeShabbat, the "Vision of
Shabbat", which precedes the Sabbath evening service. Taken from
the Zohar, this passage depicts the enthronement of the Shekhinah.
Several of the alternative meditations which follow the amidot
stress joy, and request freedom from atzvit (sorrow) in classic
Hasidic fashion. In fact, a number of these passages are based on
the teachings of Rabbi Nachman of Bratslav. Some benedictions for
mitzvot are preceded by kavanot (meditations) which were
introduced into the liturgy by the Kabbalists.
* Adding Matriarchs to the Amidah
Two positions have been accepted by the Conservative movement on
this issue. One position states that, for a variety of reasons, it
is wrong to add the names of the Matriarchs to the Amidah. A
second position advances a halakhic argument that shows that such
changes are permissible. In all cases where the law committee has
validated more than one possible position, a congregation must
follow the ruling of its rabbi, who as mara d'atra [local halakhic
authority] has the sole responsibility and authority in making
such a p'sak [decision].
Note: When presenting the Matriarchs in the opening passage of the
Amidah, Conservative/Masorti siddurim do not add the word
"Imoteynu" (our Matriarchs), as the word "Avoteynu" is held to be
correctly understood as "our Ancestors", and not as "our
Patriarchs".
To better understand Conservative teshuvot and siddurim one should be
familiar with the findings of modern liturgical scholarship; this has
demonstrated not only the flexible nature of the liturgy in general,
including the Amidah. Suggested references:
* "Liturgy" entry in the "Encyclopaedia Judaica" Ismar Elbogen and
Raymond P. Scheindlin.
* "Jewish Liturgy: A Comprehensive History", JPS, 1993.
* Louis Finklestein's article on the Amidah in the "Jewish Quarterly
Review" (new series) volume 16, (1925-1926), p.1-43
* Joseph Heinemann "'Iyyunei Tefilla" Magnes, Jerusalem, 1981
* Seth Kadish "Kavvana: Directing the Heart in Jewish Prayer" Jason
Aronson Inc., 1997
* Jakob J. Petuchowski "Contributions to the Scientific Study of
Jewish Liturgy" Ktav, NY, 1970
* "Who knows four? The Imahot in Rabbinic Judaism" Alvin Kaunfer.
Judaism Vol 44. Winter 1995, p. 94-103

User Contributions:

Comment about this article, ask questions, or add new information about this topic: